金光明經文句記 3.341

3.341

初、約事理明總三世。十方心意識境，名之為事，何有一事不從理現？經云「寂滅是涅槃義」。既稱微妙是大滅度，則彰三德非縱非橫，名祕密藏。密藏圓遍無別世方，世方宛然無非三德，不以二相見諸佛土，斯之謂歟！以此總讚，為妙何極。二、「總理」下，約三法明總。法身者，明性一也。報應者，明修二也。全修在性，合三為法，名總法身。全性成修，合三為報、合三為應，是故名為總報應也。一切三法莫不然耳。又法身總三土，以實報等皆寂光故。報身總二土，方便、同居覩尊特故。應身總同居淨穢兩處，凡夫二乘見生身故。分別則三身三土勝劣不濫，融即則三身三土局偏相收。以此讚佛，佛德無遺矣。

First, clarifying the general [praise of] the three periods of time in terms of phenomena and principle. The objects of the mind, thought, and consciousness across the ten directions are called phenomena; what phenomenon does not appear from principle? The sūtra says: "Quiescent cessation is the meaning of nirvāṇa." Since it is called subtle and wondrous, it is the great cessation-liberation, revealing that the three virtues are neither vertical nor horizontal, termed the secret repository. The secret repository is complete and pervasive without distinct times or directions, yet times and directions are distinctly present and none other than the three virtues; not viewing the Buddha-lands with dual marks—is this not what it means! Using this for general praise, how supremely wondrous it is! Second, from "general principle" downward, clarifying the general in terms of the three dharmas. The Dharma-body clarifies the nature-one. The reward and response [bodies] clarify the cultivation-two. Entire cultivation resides in nature; combining the three into Dharma is called the general Dharma-body. Entire nature becomes cultivation; combining the three into reward and combining the three into response is therefore called the general reward and response. All three dharmas are invariably so. Furthermore, the Dharma-body encompasses the three lands, because the Real Reward and other lands are all Quiescent Light. The reward body encompasses two lands, because [beings in the lands of] Expedient Means and Shared Abode behold the noble and distinct [body]. The response body encompasses both the pure and defiled sites of Shared Abode, because ordinary persons and the two vehicles see the physical body. When differentiated, the three bodies and three lands are superior or inferior without confusion; when fused and identified, the three bodies and three lands restrict and encompass one another. Praising the Buddha in this way leaves no Buddha-virtue omitted.